Exodus 9

about sacrifice, and all other parts of his worship: because God intended to give them a law different from those of other nations, or rather quite opposite unto them. In which there were so many singular rites, that they would have offended other people, and seemed to them profane, if they had exercised them among them, (de Vita Mosis, p. G15.) And thus Corn. Tacitus understood the design of Moses, not to bring tho Israelites to as near a conformity as he could with the gentiles (which some now in these days fancy), but to keep them at the greatest distance from other nations, by opposite rites of worship..His words arc remarkable, (lib. v. Histor. cap. iv.) " Moses, quo sibi in posterum gentem firmarct, novos ritus, contrariosque ceteris mortalibus indidit. Profana illis omnia, quae apud nos sacra: rursuin conccssa apud illos, quae nobis incesta." Yet it was not an infusion of any bad qualities or ungodly resolutions into Pharaoh’s heart, but only that God did not vouchsafe him those convictions that might have softened him, and gave him up to his own heart’s lusts: and likewise ordered things so to foil out, that he should hcreaftor be made by them more and more obdurate. For he had hardened himself against five plagues; therefore Godleaves him to himself, and resolves he shall continue in his hardness. Accordingly he doth not so much as d esire to be freed from this plague, no more than he had done in the former, which was nothing so grievous. The effect of such induration is well expressed by Dav. Chytnxus in these words, " Cor indnratuin est, quod nee compunctionc sciriditur/’&c. “Ahardened heart is neither cut by compunction, nor softened by any sense of piety. It is neither moved by prayers and entreaties, nor yields to threatcnings, nor feels the smart of scourges; It is ungrateful for benefits; treacherous to counsels; sullen to judgments; shameless to things most base; fearless of dangers; forgetful of things past; negligent of things present; improvident for the future. In short, it neither fears God, nor reverences man.” As the Lord hath spoken unto Moses.] The margin of our Bible directs the reader to iv. 21. where God saith, I will harden, &c. See there, and iii. 19. And observe that all along from thence to this place, it is very often said, in the close of the former plagues, that Pharaoh’s heart teas hardened as the Lord had said, (vii.13. 22. viii. 15. 39. 32.) But this is the first time that % it is said, the Lord hardened the heart of Pharaoh, as he had spoken unto Moses. Which different close gives us to understand, that now, after the plague of blains, the sentence of destruction was irreversibly denounced against him; and God resolved to dispose things so, that he should not repont, but run headlong to his ruin. -Ver. 13. And the Lord said unto Moses, Rise up early in the morning.’] That he might speak with Pharaoh before he went abroad; or at his going out of his palace. Atid stand before Pharaoh, &c] Present thyself unto him, with the same message that I have often sent to him. (See v.3. vii.16, &c.) Let my people go, that they may serve me.] But w T hy doth he send anymore messages to him, may some say, after he had hardened bim, and knew he would not submit? To which Dr. Jackson’s answer is very apposite; that God dealt with Pharaoh just as he had done with the poor oppressed Israelites, after Moses had delivered his first message to him. Pharaoh immediately forbids his taskmasters to give them any straw, and yet required the same talc of bricks which they made when they had straw enough. The Lord in like manner demands the same obedience of Pharaoh, after he had deprived him of understanding, and of all good motions, which h6 had demanded of him before, or at the first exhibition of his signs and wonders. And this is that which gave occasion to the question we find, Bora. ix. 19. Why doth he yet find fault? To which there needs no further satisfaction in this place. though before nothing could have been more proper, while there was a possibility of penetrating his heart. But God cannot lose his right to demand that obedience, which men have made themselves unable to pay: and it was but just he should be upbraided with his obstinacy, even when he could not comply, because he had brought upon himself this punishment of stupid insensibility. (See ver. 13.) [chap. x. And I will let you go.] Not quite away, hut three days’ journey into the wilderness, as they desired. And ye shall stay?io longer.] He promises to dismiss them immediately. Vcr. 2D. And Moses said unto him, As soon as I am gone out of the city.] By this he demonstrated (he great power of God, who he knew would protect him, from receiving any harm by the thunder, lightning, and hail, which killed all others that went abroad into the fields. I will spread forth my hands unto the Lord.] This was an ancient posture of supplication, in all nations (as many learned men have shewn), whereby men declared, that God is the giver of all good things; and that they hoped to receive help from him. For our hands are the instruments whereby we receive any gift that is bestowed upon us. Tliat thou mayest know how’ that the earth is the Lord’s.] Have a demonstration (which was sufficient to make him know), that the Lord governs all things: as appeared by the ceasing of this dreadful storm, upon Moses’s prayers to God, as well as by the pouring of it in such violence upon them. Ver.‘30. But as for thee and thy servants, I know that ye will not yet fear the Lord God.] The generality of the court he knew would continue as obstinate as their prince; though some of them had some sense of God, and of his judgments, as we read ver. 20. ix. 3.) And* according to the computation beforementioned, it was threatened on the seventh day of the month’Abib, to be executed the next day. I will bring the locusts into thy coasts.] The Hebrew word arbeh comes from rabah, which signifies to be multiplied. For there is no living creature multiplies more than this. Whence they are said (in the next verse) to cover the face of the earth: and the Psalmist, speaking of them/saith they came without number, (Psal. cv. 34.)

Exodus 9:1

JL HEN the Lord said unto Moses. See vii. 1. Go in unto Pharaoh.] It seems now he went to the palace. And say nnto him, Thus saith the Lord, Sec] He sends the same message to him he ordered at the first, (v. 3.) and had continued ever since, (vii. 1G, &c.)

Exodus 9:2

For if thou 7-efuse to let them go, and icilt hold them still. If thy covetous griping humour make thee still resolve to detain them in their slavery. Behold.] This word, as in most other places (as Dr. Jackson notes) is here a special character of the speedy execution of the plague threatened, aud of the remarkable manner of its execution. The hand of the Lord is upon thy cattle, &c] That is, he will smite them (which is done by the hand), and is just ready to do the execution. Here is no mention of Aaron’s rod, no more than in the foregoing plague, and for the same reason. (See viii. 21.) A very grievous murrain.] That is, a great plague ox pestilence (as we call it, in mankind), of which abundance of cattle shall die. For so the word caved (which we translate grievous)\s used for numerous: (see viii. 24.) But the greater the number was that died, the more grievous, no doubt, was the calamity: God intended to deal more se^ vcrely than formerly with him, because he had been guilty of a fraudulent contempt of his former solemn monition, (viii. 2!).)

Exodus 9:4

And the Lord shall sever between the cattle of Israel and the cattle of Egypt, Slc. See viii. 22. This was the greater wonder (as the word imports), because the Israelites and Egyptians were mingled together in the land of Goshen: and their cattle breathed in the same air, and drank of the same water, &c. By which it appeared this pestilence was not natural; but proceeded, as was said before, from the hand of God.

Exodus 9:5

And the Lord appointed a set time. That they might know this stroke came from him. Saying, To-morrow the Lord shall do this thing in the land.] This plague was threatened upon the first day of the seventh month (which afterwards was changed into the first month of the year), and inflicted on the second day. Ver. G. And all the cattle of Egypt died.] Some survived, it is plain, from ver. 19. Therefore the meaning is, either all that w-ere in the field, (ver. 3.) not those in tho cities or houses: or, rather a great many of all sorts of cattle, as Hrusius expounds it, " omnc genus/’ all kinds: as the word all must be expounded, (ver. 26. vide lib. ii. Animadvers. cap. xviii.)’ CHAP. IX.] UPON EXODUS. But of the cattle of the children of Israel died not one.] Of any sort whatsoever. And they shall cover the face of the earth, &c] So that nothing could be seen but locusts, (see ver. 15.) And they shall eat.] How devouring they are, and destructive to the fruits of the earth, Vossius shews at large, (lib. iv. dc Orig. et Pr. Idol. cap. 19. and Bochartus, par. i. Jib. iv. Hieroz. cap. 3.) whole countries having been laid so bare by them, in a few hours, that it hath brought a famine upon the inhabitants. (Sec Pliny, lib. xi. Hist. Nat. cap. 29.) Tlie residue of that which is escaped, &c] By this it appears that as the wheat and the rye escaped the stroke of the hail, (ix. 31.) so the trees Mere not broken, but some boughs remained. And shall eat every tree, &c] These creatures spare not the very bark of the trees; eating all things that come in their way, as Pliny testifies in the forccited place, " Omnia morsu crodentes, et fores quoque tectorum."

Exodus 9:6

And they shall fill thy houses, &c. The author of the Book of Wisdom, (xvi. 9.) seems to think that they killed men and women. But that mistake, it is likely, arose from ver. 17. which may have another interpretation: see there. Though if the locusts died in their houses, the stench of their dead bodies was so offensive that it often bred the pestilence, as Bochartus observes, (par. i. Hieroz. lib. iv. cap. 3. 5.) Which neither thy fathers, &c] They exceeded all that had been seen (and they were a frequent plague in those countries), cither in bigness or in number, or in both. That is, all that had been seen in Egypt: for in other countries, perhaps, there might have been as large; if Pliny may be believed, that in India there had been some seen three foot long. The Jews, in the book called the Life and Death of Moses, fancy these to have been of such a vast bulk, that u their jaw-teeth were like, those of lions." But, it is likely, Moses speaks here only of their multitude. For the prophet Joel hath such an expression, when he speaks also of their being withoutnumber, (Joel i. G.) “Whose teeth arc the teeth of a lion/’ i.e. they devoured all things greedily and speedily. And he turned himself, and went out from Pharaoh.] Either Moses did not stay for an answer, knowing he would give him none better than formerly; or Pharaoh answered so churlishly, that Moses hastily turned about(as the words seem to import), and went away in some indignation.

Exodus 9:7

And Pharaoh sent, and behold, there was not one of the cattle of the Israelites dead. We do not find that he sent to make any such inquiry in the former plagues. It is likely he slighted what they said, andwould not do them the honour to seem to believe them. Moses also had said nothing of this difference God would make between the Israelites and them, till the last plague; when the flics were so busy and vexatious, that it made travel uneasy: as it was likewise in the two other before that, when they could tread upon n 4 hing but frogs, or lice. And the heart of Pharaoh was hardened.] One would rather have expected to hear that it relented; because he took the pains to satisfy himself that every thing foretold by Moses was come to pass: which looks as if he meant, upon the truth of that information, to alter this course. This plague likewise was much heavier than all, or most, of the preceding: w T hich were rather more noisome and terrible (as Dr. Jackson speaks) than detrimental to Pharaoh and his people. For we do not read before this time of the death of any useful creatures, except fishes, when the waters were turned into blood: and that calamity was not so universal neither, being only in the river (and some; think only near the court),- as this murrain, which was all over the country; and did them a far greater mischief. But having accustomed himself to do evil, he grew still more obstinate and hardened in pride and covetousness. For he doth not so much as pray to be delivered from this plague; which had done all the execution, he thought, that was designed; and he intended, perhaps, to repair his loss, out of the flocks and herds of the Israelites, which haply might make him less affected with this wonder, than he had been with some of the former. And Pharaoh’s servants said.] Some of his counsellors, or courtiers, who feared the word of the Lord, (ix. 20.) Or, perhaps the whole court began now to be sensible of their danger. IIoiv long shall this man.] They seem to speak contemptibly of Moses, to please Pharaoh: who they were afraid would not like counsel, unless they flattered him. Be a snare to its?] The LXX. and the Vulgar translate it, be a Stumbling-block: L e. lay before us the occasion of our falling into one calamity after another. Or, involve and entangle us in so many mischiefs. Knowest thou not yet that Egypt is destroyed?] Dost thou not consider that so many plagues have ruined our country?

Exodus 9:8

And the Lord said unto Moses and Aaron. The former plague having so little moved his proud and stubborn heart, the Lord instantly, without any further message to him (as being now in process of sentence, says Dr. Jackson), commands them to bring another judgment upon the Egyptians, more dreadful and noisome than any of the rest had been. Take to you handfals of ashes of the furnace.] In which Pharaoh had made them labour, (Deut. iv. 20.) which moved God to punish him and his people with this plague, for their cruel usage of his people there. And let Moses sprinkle it.] The Jews think God employed him only in executing this judgment, being much heavier than all the foregoing. But both he and Aaron being commanded to take ashes (in the words foregoing), as we read they did, (ver. 10.) it is more probable they both sprinkled, and so the meaning is, let Moses (as Mdl as Aaron) sprinkle it. Toivards heaven.] To shew that the plague came from thence. In the sight of Pharaoh.] That he might be convinced of it. And Moses and Aaron were brought again unto Pharaoh, &c] Upon this advice, he commanded them to be called back again: and consented to let them go, with some limitations; to which Moses could not agree. But who are they that shall go?~\ In the Hebrew the words are, but ivho and zoho? that is, name the particulars. For his covetousness would not sutfer the whole nation to go; but he would keep some fast in his hands, as a pledge for the return of the rest.

Exodus 9:9

And it shall become small dust, in all the land °f Egypt, &c. Instead of these ashes, which they threw up into the air, there came down a small sleet (as we call it) like that of snow, or the hoar frost, which scalded the flesh of man and beast; and raised a blister in every part upon which it fell. The poison of which penetrating into the flesh, made sore swellings, like those we now call buboes. Insomuch that, as Philo understood it (lib. i. de VitaMosis),- they were full of blotches from head to foot. Certain it is, that the Hebrew word schechin signifies an inflammation,’ that made a tumour or bile, (as we translate the word, Levit. xiii. 18, 19.) which turned into such a grievous ulcer, that Moses speaks of it afterwards as an unusual plague, which he calls the botch of Egypt, (Deut. xxviii. 2^.) Dr. Lightfoot, indeed, observes, that in the book of Job (ii. 7, 8.) it signifies only a burning itch, or an inflamed scab: an intolerable dry itch, which his nails could not scratch off, but he was glad to make use of a potsherd to scrub himself. But then he confesses, that this schechin, here spoken of, was higher than that, having Mains and biles that broke out with it; which Job’s had not. So that the Egyptians, he thinks, were vexed with a double punishment at once; aching biles and a fiery itch. But our interpreters take it otherwise, and say that Job also was smote with biles, which, in conclusion, perhaps, had a scab that itched very much. And Moses said, We will go with our young and our old, Sec. with our flocks and with our herds, &c.] The reason of this large demand is given in the end of this verse. They did not know what and how often they must sacrifice to the Lord: and therefore it was necessary their flocks and herds should go with them. And they being to hold a feast unto the Lord, none of them were to be absent from the solemnity. Mold a feast unto the Lord.] It appears from v. 1. 3. that it was to be a feast upon a sacrifice: of which every one was to be a partaker.

Exodus 9:10

And they took ashes of the furnace, &c. This: plague was inflicted about the third day of the seventh month, according to archbishop Usher’s computation:* who thinks it probable (as many others do), that from hence, the tale was spread among the heathens, that the Egyptians: drove the Israelites out of Egypt because they were scabby; lest the infection should spread all over the country. For they endeavoured, in future ages, to make it be believed, that what befel themselves was a plague upon the Israelites. And he said unto them, Let the Lord be so with you, as I ivill let you go, &c] Most take this for a form of imprecation; as if he had said, Iiuish youmay prosper no better than I will accord to your desire. But some look upon it as an irrision or jeer; as if he had said, you trust in the Lord, let him do all he can to deliver you, as I am resolved to keep you here. This justifies the truth of their observation, who say that Pharaoh at the first behaved himself like a proud fantastic humourist, who slighted all that Moses said or did; but since the plague of murrain on the cattle, and blains upon the Egyptians, like a fantastic distracted bedlam, who raved, as if his brains had been blasted (to use I4r. Jackson’s phrase), with the fumes of his seared conscience. Look you to it, for evil is before you.] It is uncertain, whether he meant evil that they designed against him; of which he designed against them. The former best agrees w r ith what follows; as if he had said, you intend a rebellion; therefore T will let none but the men go. Or, more plainly, it is visible you design some evil: i.e. you have conspired to be gone, and make a revolt. Or, it is plain and manifest, by your very countenances, that you intend some evil. If we take it the other way, for evil which he threatened to them, the meaning must be, Mark what I say, I will take a course ivith you, unless yoube content to go and sacrifice upon my terms; i. e. the men only.

Exodus 9:11

And the magicians could not stand before Moses, because of the biles, &c. This plague seized on thein, as well as the rest of the Egyptians, and that in the presence of Pharaoh (as these words seem to import), which perfectly confounded them. For though, since the plague of lice, which they could not counterfeit, we read of no attempt they ventured to make to vie miracles with Moses and Aaron, yet they still continued about Pharaoh (it appears from this place), and endeavoured to settle him in his resolution, not to let Israel go: persuading him, perhaps, that though Moses for the present had found out some secret beyond their skill, they should at last be too hard for him. But now, being on a sudden smote with these ulcers, they were so amazed, that we do not find they appeared again to look Moses in the face. For now, as the apostle speaks, " their folly was manifested to all men;” (1 Tim. iii. 8, 9.) in that they could not defend themselves from this terrible stroke; which publicly seizing on them before Moses, in the sight of Pharaoh and all his servants, rendered them so contemptible, that we never hear more of them. Not so.] You shall not have your will. Go now ye that are men and serve the Lord, for that you did desire.] So he interprets their demand, (v. 3.) pretending that women and children needed not to attend upon sacrifices. And they were driven out from Pharaoh’s presence.] It is likely he said, I have no more to say to you; or, you know my mind, and therefore get you gone: and then commanded his officers to thrust them out of doors; which they did with some violence. This shews he was in a fury; which made him neither regard God nor man: but reject the good counsel his own servants had given him, (ver. 7.) as

Exodus 9:12

And the Lord hardened the heart of Pharaoh, &c. If we suppose that the magicians, who had hitherto confirmed Pharaoh in his obstinacy, were forced to withdraw in great confusion, when they were smitten with the biles; one would have thought the next thing we should have heard would have been that Pharaoh relented. But here is not the least token of that mentioned in this history, but rather the express contrary; that God was so angry with him, that he himself hardened his heart, which he had never done before. This hardening, therefore, which is said to be God’s doing, was something sure very extraordinary*

Exodus 9:14

For I will at this time. For now I will begin to send more terrible plagues upon thee, one after another, till I have destroyed thee. Send all my plagues.] All that I have resolved to inflict, as Mfenochius truly expounds it: " Not all that I am able, but all that I design to send for thy destruction." Upon thine heart.] Such as shall make thy heart ache (as wo now speak); not only afaict thy body and goods, but till thy soul with terror, or grief, or rage. That thou may est know there is none like me in all the earth.] To teach thee, by sad experience, that my power is superior to all other. To which another reason is added in the next verse; that all the world might see the same. And a third, (x. 2.) that Israel might learn to worship him alone, and teach their children to do so likewise.

Exodus 9:15

For now I will stretch out my hand, that I may smite thee and thy people with pestilence, &c. I da not see how this translation can be maintained; for wc do not read that God after this sent a new pestilence upon Pharaoh: and the Hebrew word deber signifies nothing else. This, therefore, must needs refer to the time past:, and the sense of these three verses (14 — 16.) must be this; " I will send more plagues on thee, and on thy servants, (as was threatened ver. 14.) for the truth is, I had now stretched out my hand to destroy both thee and thy people by my late pestilence, wherewith you had all been cut off, had it not been that I reserve you for further punishments: for which very cause I made thee to stand, when thou wast falling (j. e. kept thee from dying), that I might send more plagues upon thee, and make thy destruction more notorious to all the world." See Paulus Fagius, and Theod. Hackspan, and Fr. Junius also, who translate these words, I had smitten thee and thy people with pestilence (i. e. when he destroyed their cattle with a murrain), and then hadst thou been cut off from the earth, as it follows in the end of this verso; that is, w r hen the biles broke out upon the magicians. v

Exodus 9:16

And in very deed for this cause have I raised thee up. In the Hebrew the words are, I have made thee stand; that is, preserved thee alive, when the pestilence would have cut thee off, as the murrain did thy cattle, if I had not kept thee from perishing then, that I might destroy thee in a more remarkable manner. And thus the LXX. understood it, when they translated it Surijo/jS-rjc, thou hast been preserved, that is, from destruction. With which the apostle agrees, though he doth not here follow their translation, Ifyyztpa, I have raised thee, i. e. from the foregoing sickness, (Rom. ix. 17.) spared thee in the midst of malignant ulcers. For to shetv in thee my power.] By sending more dreadful plagues upon him; and at last overwhelming him in the sea. And that my name may be declared throughout all the world.] If Pharaoh and his people had all perished by the pestilence, when the cattle did, or died when smitten with blains; the terror of God’s powerful displeasure had not been so visible to all the w r orld, as it was in overthrowing the whole strength of Egypt in the Red Sea.

Exodus 9:17

As yet exaltest thou thyself against my people, &c. In these words he returns to finish his message begun ver. 13. which he concludes with this expostulation, which upbraids him with his senseless obstinacy. Which, in other words, may be thus paraphrased; " Dost thou still (notwithstanding all that I have done to humble thee) proudly insult over my peoplc,and resolve to keep them in bondage?" This expostulation, which is very sharp and cutting, may seem to some unreasonable, now that God himself had hardened him, and taken his understanding from him;

Exodus 9:18

Behold, to-morrow about this time. As his destruction was determined, so it was to come speedily upon him; and therefore there was but one day between this plague and the former.,, I will send a very grievous hail.] Great hailstones, falling very thick, as we speak.; Such as hath not been in Egypt since the foundation thereof.] Since it hath been inhabited. This shews that though rain was not frequent in Egypt, yet sometimes they had both rain and hail also. Otherwise, there could,not have been a comparison made between this and former hail, if there never had been any at all.

Exodus 9:19

Send therefore now, and gather thy cattle, &c. It appears by the next verse, that though Pharaoh and his grandees could not be moved by all these judgments, yet there were some persons in the court who were better disposed, for whose sake God gives this warning of the danger, that they might avoid it. ■.

Exodus 9:20

And Moses said, Behold, I go out from thee, and I will entreat the Lord that the swarm of flies may depart, &c. He was not more ready to desire, than the Lord and his servant Moses were to grant, the totalreinoval of this plague: which was sent for his reformation, not his destruction; if he would have duly considered it. To-morrow.] Yet he would not pray that he might be released from it presently; but let him lie awhile under the smart of his rod: that he might be truly humbled, and deal no more deceitfully with him, as he feared he would. But let not Pharaoh deal deceitfully any more, Sec] He had promised fair before, (ver. 8.) but broken his word: which made this solemn caution the more necessary, lest he should be guilty of such false dealings again. He that feared the word of the Lord among the servants of Pharaoh, &c] That which is opposed to this in the next verse is, he that set not his heart unto the word of the Lord; or, as we translate it, regarded it not, u e. did not attend to what was said and done by Moses, and seriously consider it. Unto which the fear of God moves all those who are possessed with it; and serious consideration will not fail to work in men the fear of God and of his judgments.

Exodus 9:21

And he that regardeth not the word of the Lord, &e. This was the cause of the ruin of all that perished; they did not set themselves to consider the irresistible power of him who inflicted such terrible judgments upon them, as Moses threatened. For at last fhey grew so stupid that they could not consider; but were perfectly infatuated..

Exodus 9:22

And the Lord said unto Moses, Stretch forth thy liand. With his rod in it, as it is explained in the next verse; and as he had directed on other occasions, (viii. 16, 17.) where it is said, " Aaron stretched out his hand with his rod." Towards heaven.] To shew the plague was sent from God. That there may be hail onfall the land of Egypt, &c] Here he more fully expresses the damage it would do, both to men and beasts, and to the herb of the field, which comprehends all the trees, (ver. 25.).

Exodus 9:23

And Moses stretched forth his rod. Sometimes Aaron did it; but it was at the command of Moses, and as his minister; who sometimes did it himself, and was commanded by God so to do, (ver. 22.) He gave warning of this plague about the fourth day of the seventh month, and inflicted it upon the fifth, and removed it the sixth. The author of the Life and Death of Moses [fancies that God sent this plague to punish the Egyptians for the drudgery they imposed upon the Israelites, in making them till their fields for them. And the Lord sent thunder and hail, &c] It was no wonder there should be thunder; but the claps of this were far more terrible than any that had been heard before in that country. As the hail also was more ponderous, and came down with a greater force, and was mixed with fire. Which the author of the Book of Wisdom observes (chap, xvi.) as a thing unusual. And herein consisted the miraeulousness of this plague; that whereas other storms of hail generally reach but a little way (sometimes not a mile), this spread itself over the whole country, (ver. 25.) And flashes of lightning were not only mingled with it, but^re ran upon the ground, and killed their cattle, (Psal. Ixxviii. 48.) when, at the same time, all the land of Goshen, though a part of that country, felt nothing of this storm, (ver. 26.) And the Lord rained hail upon the land of Egypt.] This is repeated, to shew that it fell as thick as rain, and was not a mere shower, but a continual hail: and that this was the principal part of this plague, being alone mentioned ver. 22. and 26. (whereas nothing is said of thunder ox fire), and put, in the first place, by the Psalmist, both in Ixxviii. 48. and ev. 32.

Exodus 9:25

And the hail smote, &c. That is, killed every man and beast that was in the field, (ver. 19.) And smote every herb, and broke every tree of the field.] Especially their vines and fig-trees, as the Psalmist tells us, Ixxviii. 47. ev. 33. Very great hailstones have fallen in several countries; some of a prodigious bigness (as credible historians relate), whereby some living creatures have here and there been killed: but none ever made such a general destruction as this storm did. Yet we are not to understand it as if no green thing escaped, nor a bough of any tree was left: but the meaning is, that a great many" of every kind were destroyed: though some, as appears by the following chapter, still remained.

Exodus 9:26

Only in the land of Goshen, &c. So that the Egyptians that lived among them fared the better (it is thought) at this time for their sake.

Exodus 9:27

And Pharaoh sent, and called for Moses and Aaron. This is no more than he had done several times before, (viii. 8. 25.) but it may seem strange he should do it now, after the Lord had hardened his heart. The clearest account of it is, that he acted now as a man distracted and frighted out of his wits; which made him rave and cry out for help, in very passionate words, without any serious meaning. $ I have sinned this time, &c] The meaning is not, that he had not sinned before; but, I now acknowledge my offence, and the justice of God’in punishing the wickedness of me and of my people. Which confession doth not argue any tenderness of heart; but was extorted by the horrible fright he was in of being undone, if he did not make some submission* Entreat the Lord (for it is enough).] Or, beseech hiin that what 1 have already suffered may suffice. That there be no more mighty thunderings and hail.] The words import frightful claps of thunder, which sounded as if God was angry with them; especially since the hail fell like thunderbolts upon their heads, and struck those down that walked abroad. This was the reason that he begged their prayers: for he and his servants could not always continue within doors; and while the hail lasted, there was no safety abroad*

Exodus 9:28

And Pharaoh said, I ivill let you go, that yon may sacrifice to the Lord your God in the wilderness.*. He dolh not say expressly they should go three days’ journey, as was demanded: which hath made some think this was but a niggardly concession of Pharaoh’s, who intended to deceive them with general words. But Moses understood it otherwise, as appears by his acceptance of the grant. Only you shall not go very far away.] No further than three days’ journey. Entreat for me.] This indeed is added so quickly, and, as it were, with the same breath that he granted their three days’ journey; that it may make one think it was tho least part of his intention to permit that, but only to get rid of this plague. Which if it had continued long, the Egyptians must have left their country to preserve themselves. Several people having been forced by flics to quit their habitations, as many ancient authors inform us, mentioned by Bonfrerius and Bocharlus.

Exodus 9:30

And Moses went out from Pharaoh, and entreated the.Lord. He gave Pharaoh a good example of steadfastness, by making good his promise immediately, which he gave him in the beginning of the foregoing verse. Vcf.il. And the Lord did according to the word of Moses.] Hero was punctual performance on God’s part, of what was agreed between him and Pharaoh, in the foregoing treaty. There remained not one.] This was a greater miracle than that of removing the frogs; for they remained in heaps and stank, (ver. 14.) But these were all swept away (by a mighty wind, perhaps), cither into the sea, or into the deserts of Lybia.

Exodus 9:31

And the flax tuftl the barley were smitten, &c. From hence our learned N. Fuller gathers, that this fell out in the month of Abib, as Archbishop Usher observes in his Annals. For it appears, by Pliny and others, that barley began to ripen in those countries in March; but wheat not till April. Herm. Conringius differs from this account a little; for he thinks (in his treatise de initio anni Sabbatici) that this hail fell in the month of February; flax being sown here, and among the Romans, from (he calends of October to the seventh of the Ides of December, as he observes out of Columella.

Exodus 9:32

And Pharaoh hardened his heart at this time! also, &c. This is here made an act of his own; as it was no doubt in all the former refusals to let him go, (ver. 15. 19.) And he hardened his heart, by not hearkening, or not regarding what they had done, as the w r ord is used and translated, ix. 21. That which made him not to hearken or regard, was his excessive pride and covetousness; for ho thought it a dishonour to submit to Moses: and he was very loath to lose the service of so many slaves, which was really more worth to him, than all the land they possessed in Egypt. But the wheat and the rye were not smitten: for they were not grown up.]’ In the Hebrew, they were hidden; ire. were as yet under ground, as Kimchi, and from him Junius and Tremellius expound it. But that cannot be the meaning; for there was but a month’s difference between the growth of wheat and of barley to maturity. And therefore Bochartus hath more truly expounded the meaning (Hierozoic. par. ii. lib. iv. cap. 3.) that they were not yet eared: and so being tender and flexile, yielded to the stroke of the hail, and received less harm than the barley which was in the ear, and the flax which was boiled.

Exodus 9:33

And Moses went out of the city, &c. As he had promised, (ver. 29.) And the ram icas not pbured out.] It seems there was rain together with the hail and fire; which made this plague still the more wonderful. Or, by rain must be understood the shower of hail which the Lord " rained from heaven/’ (ver. 18.) which sense is confuted by the next verse.

Exodus 9:34

And when Pharaoh saw that the rain, and the hail, and the thunder were ceased. As soon as the storm was over, and the heavens clear again. lie sinned yet more, and hardened his heart, &c] That which should have made him acknowledge the power of God (which was as apparent in stopping the hail, as in pouring it on his country), made him the more contumacious. For seeing this danger over, he fancied Arc would be’ no more. »^

Exodus 9:35

And the heart of Pharaoh was Jiardened, &c. Continued in hardness; for God would not soften it, having resolved still to harden him, as ho had began to do, (ver. 12.) and did now, (x. 1.) For he neither moved his heart to remember his confession and his promise, (ver. 27, 28.) nor continued the means which extorted that seeming repentance from him. But by granting his desire, to have this stroke removed, suffered him to return to his wonted obstinacy.